Of Free Justification by Christ, Book 1 · Part 1 – Part 2
Inherent Righteousness unto that perfection which Osorius describes, can no where be found in this Nature.
AND I could wish that the Integrity of Nature, wherein we were of old Created, had continued unto the compleat exactness The Platonick Catholick righteousness.of all righteousness: But now in this ruinated and disabled nature, why do you seek after that which we have lost? rather bring forth something, if you can, whereby we may make up the loss: What can it profit a man already dead to know the danger, whereby he perished? Verily there is more need of a medicine, if you have any, by which you may either comfort him being destroyed, or restore him to the Life that was lost: Yea, this is the thing, say you, which I endeavour in these Books disputing of righteousness. For righteousness, as you say, is the only remedy for restoring Life, and regaining Health; Yea, this is the very thing, Osorius, that I chiefly find fault with in these Books; not because you write of righteousness, for I commend the argument in which you are exercised; I commend also your praises of righteousness, which are high and copious: righteousness cannot be praised enough by any Man-But there is another thing for which all good Men should be angry with you: What that is, if you please, I will tell you freely and openly; for in these Books you represent unto us a spectacle, not very much differing from that, which Origenes relates of Celsus and Antipho; who though they did write very contrary to truth, yet they recommended those very Books, that were against the Osorius in Writing of Righteousness doth greatly oppose Christian Righteousness.Truth, with the title of (a true saying.) After which manner you do in a case not very unlike it, whilest you write indeed concerning righteousness, but at such a rate, that nothing can be said more maliciously against true righteousness.
A twofold and different Account of Doctrine; one of the Law, and another of the Gospel.
FOR as there is a twofold manner of Covenant, so also there is, of righteousness proposed in the Scriptures: The one consists in precepts and works, under the weight whereof we all of necessity fall down to destruction. The other is that of the Gospel, which is safe-guarded, not by works, not A twofold manner of righteousness.by observance of the Law, not by any peformance of duties on our side, but by the sure and only Faith of Christ the Son of God. Verily whosoever rejecting the righteousness of Christ, whereof I speak, leads us aside unto any other manner of righteousness, I say, that he pleads not for righteousness, but against it, and doth not undertake the defence of the Law of God, but is a professed Enemy of the Grace of Christ, and his Cross, and therefore doth not open, but wholly shuts up all passages to true Salvation, and all Gates and Doors of Divine Grace: For I beseech you, if we are willing to confess the truth with the Sacred Scripture, what is it else, in The righteousness of the Law.which all the fountains and causes of our destruction are contained, unto which, as the principal head and spring, we may attribute all our calamity, but this very manner of righteousness placed in God and his Law; by whose infinite immensity not only our faults, but also all the Poizes of our righteousness are weighed down to the destruction of damnation. If there is nothing but the righteousness of Works, that may help our too scanty and short Obedience.
But perhaps these things, that have been said hitherto are enough concerning the Title of the Book. By which your prudence may lead you easily to suppose, what should be judged of the rest of the Work, In which, when I contemplate the external form and countenance of the Workmanship, verily I see that it is not without beauty, nor unworthy to be looked upon; when I number the Books themselves, I take notice they are both many and large enough. When I look on the Words and Pages, I see whole Rivers and Sands that cannot be numbred; but when I turn to the things themselves, when I consider the Reasons and force of Arguments, when I compare the Words and Sayings of the Scriptures, at a strange rate quoted, with the true sense of Scriptures not rightly understood by you; and also when I take notice of the end and scope of the whole disputation, I am not willing at present to discover to you what I find here, lest in what I say, I should seem to exceed the bounds of that modesty, which here I profess.
But yet that I may say something for the sake of Truth, to which I am more obliged. because of necessity something must be said, I will speak, but in a few words; If any other Man had Published these Books concerning Righteousness amongst the common People, except your self, I should say to him openly, and to his face, that no Man could ever have brought in a greater plague into the Doctrine of the general Salvation of Christians, nor a filthier blot upon Religion, nor have done a greater injury to St. Paul, the Scriptures, and the Prophets, than is manifest in these Books. But in writing these things to you, I restrain my self for your sake, lest I pass the bounds of modesty, which I have set to my self: What then, should the cause of Truth therefore be deserted? You your self do not require that of me, as I suppose. Wherefore that I may, as much as I can, observe that which is my duty in both respects, I have laid hold on this way of prosecuting this design, which you see, and which necessity hath laid upon me, whereby I might both less offend you, and likewise perhaps more benefit the cause I have undertaken to defend.
Therefore, seeing I judged it necessary to oppose your attempts in this matter, so I thought it most convenient, not that I should in this Book answer to all the small scraps of Reasons in the order that you observe (which indeed is none at all) in a tumultuary confusion in those Ten Books; but that I may by choice touch upon, and confute the chief of them.